people of God were saved, who lived before his coming; it is through faith in his name, as manifested in the gospel, that more sure word of prophecy with which we are favoured, that believers are saved now; and through faith in his name also shall the elect be saved unto the latest generations. "For there is none other name under heaven, given among men, whereby we must be saved."

The design of the mission of Jesus Christ, we conceive, consists chiefly in two things:-the one is usually denominated our justification, the other, our sanctification. The first of these consists in our freedom from wrath, as the punishment due to our sins; being that part of the atonement which reconciles our forgiveness with God's justice,that through which he can be just and the justifier of the sinner who believeth in Jesus.

The second, or our sanctification, is that which fits us for enjoying eternal life in the presence of God; being that part of the scheme of redemption which reconciles our reception into favour, with God's holiness; that through which he can be of purer eyes than to behold iniquity, and yet hold communion with the most polluted sinner who believeth in Jesus.

We have already shown that no less a being than God could atone for sin; but we must now remark that as man had sinned, so the law required that man should suffer. It was for this reason chiefly, we conceive, that our Saviour took not on him the nature of angels, but took upon

him the seed of Abraham, being thus fitted, in the estimation of the law, to atone for the sins of man. Having, therefore, in due time appeared in the flesh, and sojourned a considerable time on earth for an example to his followers; the time drew nigh when the sentence of the law should be fulfilled in him who knew no sin; when he who was God over all, blessed for ever, and who thought it no robbery to be equal with the Father, should be made a curse for us.

The sentence of the law was death; it behoved, therefore, that the substitute should bear that sentence, and he did bear it in its fullest extent: He bore our sins in his own body on the tree, and thus magnified the law, and made it honourable. While hanging on the accursed cross, the Son of God exclaimed, "It is finished; and he bowed his head, and gave up the ghost." Then was justice satisfied, it had wreaked its vengeance on the person of our Surety; and thus as many as believe in him are saved from the wrath to come.

While he thus obtained our justification on Calvary, our great Redeemer also made provision for our sanctification. While he was yet with his disciples on the earth, he promised to send to them "another Comforter, even the Spirit of truth." To sanctify the heart of the believer, and to assimilate his character to that of God, is the peculiar office of the Holy Spirit. Sanctification is not, like justification, attained at once; it is a progressive process. When a sinner believes in Jesus, his

Justification is completed, he is entirely freed from the punishment due to sin; but he is then only partially freed from the influence of sin itself. The work of the Spirit is only begun in his heart. That work, however, will still go on; day by day he will increase in love for holiness, and hatred at sin, though it will never be completed on this side of the grave.

Such, we conceive, is the design of the gospel, and such the means employed to accomplish this design. We shall now attempt to shew the fitness of the means for the end.

We have already seen that the law was not adapted to the fallen state of man, nor indeed could be, so long as God was just; but "what the law could not do, in that it was weak through the flesh, God sending his Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

To man in his fallen and depraved state, the gospel is most admirably adapted. In calling upon a sinner, it does not address itself to his generous feelings; it does not appeal to his gratitude, and say, "Can you any longer remain in disobedience to that God who hath done so much for you? Can you any longer love sin, when you see its awful consequences in the death of the Redeemer ?" The force of such language could only be felt by a renewed mind; such language were addressed to an unregenerate sinner in vain.

In his mind there is no generous feeling; it is wholly selfish. In his mind there is no impression of the love of God; there can, therefore, be no corresponding emotion of gratitude. How then does the gospel address him? Is there yet any principle left in his depraved mind, which may be impressed by its declarations? Yes, there is such a principle; it is this very selfishness by which we have characterized him,-it is a love of self,a desire of self-preservation, a desire, when he sees his danger, to escape from the wrath to come. "What shall I do to be saved?" is the language of every sinner in this condition. It was for such characters that the gospel was intended; and it is to such that it holds forth its most gracious invitations. "Believe on the Lord Jesus Christ, and thou shalt be saved." "Come unto me, all ye that are weary and heavy laden, and I will give you rest."

If, through the blessing of the Holy Spirit, the sinner be led to this refuge, he immediately experiences a heavenly joy, a peace which the world knoweth not. To this joy succeeds love. His heart is now in some degree sanctified, and hence he is in some degree capable of receiving impressions of holy love; the emotion of gratitude is excited in his bosom, and he loves in return. He feels that the debt of love which he owes is far greater than he can ever pay: and his language now is, "What can I do too much for him that died for me?" It is no longer a selfish principle which influences his conduct; he is now resolved to live

not unto himself, but to him who died for him, and who rose again. It is not now, we apprehend, merely through the fear of future punishment, or even through the hope of future reward, that he avoids sin, and follows after holiness. He has now acquired a new nature, which cannot take pleasure in iniquity. He is not, indeed, freed from sin, for then he were perfectly happy; but it is now the object of his abhorrence, and he is looking anxiously forward to the time when it shall no more break in upon his enjoyment.

Thus we have attempted to give a cursory sketch of the nature and design of the mission of our Saviour; we have endeavoured to show how he reconciled the forgiveness of sinners, and their reception into favour, with the justice and purity of the divine character; and also the fitness of the means employed for this purpose, and the wondrous change produced by them upon the character of man. And now let the reader solemnly ask his own heart, Am I a partaker of the mercy here exhibited? Have I been led to commit my soul to the keeping of Jesus?

On the result of these questions depends our eternal happiness. And in this important inquiry let us not deceive ourselves;-"A tree is known by its fruits." If our character does not correspond with the precepts of the gospel, whatever we may think, we have not believed it. And if we thus find that our belief has been merely nominal, let us seek God before it be too late;-let us come to him in the way which he has appointed, while it